The Recitation of the Thousand Names of Rādhā and Kṛṣṇa (Yugala-Sahasranāma) and Śaraṇāgati-Dharma
कृपाकटाक्षदर्शी च दैत्यारिर्देवपालकः । सर्वदुःखप्रशमनो धनुभर्ङ्गी महोत्सवः ॥ ८४ ॥
kṛpākaṭākṣadarśī ca daityārirdevapālakaḥ | sarvaduḥkhapraśamano dhanubharṅgī mahotsavaḥ || 84 ||
Ngài có ánh nhìn từ bi ban ân phúc; kẻ thù của loài Daitya và Đấng hộ trì chư thiên; Ngài dập tắt mọi khổ đau; Đấng bẻ gãy cây cung; và chính Ngài là đại lễ hội cát tường.
Narada (in a didactic/recitative passage of divine epithets, addressed within the Narada–Sanatkumara dialogue frame)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: vira
It presents the Lord as mercy itself (through His compassionate glance), as the upholder of cosmic order (protector of the Devas), and as the direct remover of suffering—encouraging remembrance and recitation as a practical means to inner peace.
By listing intimate divine qualities—mercy, protection, and sorrow-dispelling power—it trains the mind to take refuge (śaraṇāgati) in Vishnu through nāma-smaraṇa and stotra-style praise, which are central practices of Bhakti.
The verse functions as a structured set of epithets (nāma/guṇa-kīrtana), aligning with the Vedāṅga concern for correct recitation and meaning—especially śikṣā (pronunciation) and vyākaraṇa (compound analysis like kṛpā-kaṭākṣa, daitya-ari, deva-pālaka).